tent is irreconcilable with the immediacy of its existence. For the finite content is necessarily determined from the outside; its external relations (however negative they may desire to remain) penetrate its essence, and so carry that beyond its own being. And hence, since the “what” of all feeling is discordant with its “that,” it is appearance, and, as such, it cannot be real. This fleeting and untrue character is perpetually forced on our notice by the hard fact of change. And, both from within and from without, feeling is compelled to pass off into the relational consciousness. It is the ground and foundation of further developments, but it is a foundation that bears them only by a ceaseless lapse from itself. Hence we could not, in any proper sense, call these products its adjectives. For their life consists in the diremption of feeling’s unity, and this unity is not again restored and made good except in the Absolute.
(3) We may pass next to the perceptional or theoretic, and again, on the other side, to the practical aspect. Each of these differs from the two foregoing by implying distinction, and, in the first place, a distinction between subject and object.[1] The perceptional side has at the outset, of course, no special existence; for it is given at first in union with the practical side, and is but slowly differentiated. But what we are concerned with here is to attempt to apprehend its specific nature. One or more elements are separated from the confused mass of feeling, and stand apparently by themselves and over against this. And the distinctive character of such an object is that it seems simply to be. If it appeared to influence the mass which it confronts, so as to lead that to act on it and alter it, and if such a relation qualified its nature, the attitude would be
